QA_Ahl Bayt

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['Aalim Network QR] Ahlul-bayt (a.s.) Subject: ['Aalim Network QR] Ahlul-bayt (a.s.) Date: Tue, 23 Apr 1996 23:15:13 -0400 From: sukaina panju <[email protected]> Aalim: Husein Khimjee Priority: Normal

________________________________________________________________________| w w w |\| || || | || |\| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\| ( : / (_) / ( . |\| |\| || || | || |T | | || | |\| . _, _8 |_D_|| . _,_,_,_D_|| 4_|| q ]_o_7_o _|_c 4_|_|| _|,_p q |\| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\The following answer was kindly provided by Shaikh Khimjee.

Was-salaam,

Zahir Panju moderator abdg-a

QUESTION: Would you explain to me why the Ahlul Bayt are not only limited to Fatima, Ali, Hasan and Husain, but also include the nine Imams after Husain(because what I know from hadith that explain about ayah 33:33 Rasulullah SAW only point to Fatima, Ali, Hasan and Husain as his Ahlul Bayt). And also would you explain to me why the nine Imams are also sinless as the four people that I mentioned above. Please base your explanation on Quran and hadiths.

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ANSWER:

IN THE NAME OF ALLAH, THE COMPASSIONATE, THE MERCIFUL Assalamu Àlaykum The name of Ahl al Bayt are not limited to Imam Àli, Bibi Faatima, Imam al Hasan and Imam al Husayn Àlayhimu Ssalaam because Rasul Allah (Salla~llahu Àlayhi Wa Aalihi wa Sallam) is reported to have prophesied the names of the Imams from his Ahl al-Bayt that would follow. In a Hadith reported, he publicly announced them by name; and then each one of them is reported to have announced his successor. The Twelve names that Rasul Allah Salla~llahu àlayhi wa Aalihi wa Sallam announced are: (1) Imam Àli ibn abi Talib (2) Imam al-Hasan ibn Àli (3) Imam al-Husayn ibn Àli (4) Imam Àli ibn al-Husayn (Zayn al Aabidin) (5) Imam Muhammad ibn Àli (al-Baqir) (6) Imam Ja`fer ibn Muhammad (al-Saadiq) (7) Imam Musa ibn Ja`fer (al-Kaazim) (8) Imam Àli ibn Musa (al-Rida) (9) Imam Muhammad ibn Àli (al-Jawaad) (10)Imam Àli ibn Muhammad (al-Haadi) (11)Imam Hasan ibn Àli (Hasan al-Askari) (12) Imam Muhammad ibn Hasan (al-Mahdi) May Allah's Peace be upon all of them as we await the return of our Twelfth Imam, also as per prophesy from Rasul Allah Salla~llahu Àlyhi wa Aalihi wa sallam. By virtue of the above Hadith, they too are part of the Ahl al Bayt. Since they are the Imams appointed, they too are beyond making any sins,and therefore, Ma`sum. As to your question of why are they sinless or what does the sinlessness mean, I think it is very important to know that their sinlessness does not mean that they are not humanbeings like ourselves. We are not allowed to exaggerate anything about Imams and it is our fundamental belief that they are human beings like ourselves and are bound by all the Laws and Hukm of Allah Subhanahu wa taàla. They do not commit sins because they are honoured servants of Allah; and Allah Subhanahu wa taàla has honoured them and has given them great dignity and authority. Allah has protected them from all kinds of uncleanliness and has throroughly purified them (see Qur'an 33:33). They have the highest perfection and are endowed with ìlm al-ladunni and chastity. They are endowed with

all virtues, bravery, chastity and quality. Further, they are the carriers and transmitters of the correct Sunnah of Rasul~Allah. They are therefore our Imams. They are the guides and they have the authority after Rasul Allah(Salla~llahu `Alayhi wa Aalihi wa Sallam) in the matters in which we require help and guidance; in religious commandments, in Judgment, in legislation, in the commentary of the Qur'an and in the interpretation of the Qur'an. For further reading in this and other issues that relate to us please see a very concise book "The Faith of Shia Islam" by Muhammad Rida al-Muzaffar. Truly Allah IS the Knowing. Please remember me in your Du`a to Allah. Husein Khimjee.

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['Aalim Network QR] Al-Qur'an 42:23 (II) Subject: ['Aalim Network QR] Al-Qur'an 42:23 (II) Date: Thu, 3 Oct 1996 14:44:33 -0400 (EDT) From: Mustafa Rawji <[email protected]> Aalim: Husein Khimjee

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| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\

Salaamun alaykum,

The following is a supplementary post regarding the above ayah. Shaykh Husein Khimjee has kindly provided proofs from the Sunni sources that prove that the verse quoted below refers to the Ahl-ul-Bayt (as).

Wasalaam,

Mustafa RawjiModerator, 'Aalim Network

---------- Forwarded message ---------- QUESTION: In Al Quran Sura 42 (Ash-Shu'ra) verse 23 it says: "...Say thou (O' Our Apostle Muhammad!): I demand not of you any recompense for it (the toils of apostleship) save the love of (my) relatives..." This translation is from Mir Ahmed Ali and in his commentary he has mentioned the Ahlul-Bayt as the relatives that are referred to. I was also reading Maualna Maudoodi's commentary and he raises a seemingly valid point. He starts out by stating that there are 3 different interpretations of this aya'h. One of the interpretations that he mentions is the Shi'a version where the Ahlul-Bayt are reported as the relatives to whom this verse refers. Maulana Maudoodi rejects this explanation based on historical features. His contention is that this Sura was revealed in Makkah when Ali and Fatima were not yet married and when Imam Hasan and Husain were not yet born. Based on this historical fact, he feels that the relatives referred to in this aya'h cannot be the Ahlul-Bayt. I will welcome any input on this issue, especially from our Alims.

SUPPLEMENTARY POST:

In the name of Allah Subhanahu wata'ala the Compassionate, the Merciful.

Further to the above reply, and at the request of the Moderator, Iwould like to quote some interesting Sunni sources as a furtherexplanation in reply to the above question..

For example, Ibn Kathir in his " Tafsir al Qur'an al 'Azim" Mukhtasar Vol. 4 pp.100-103 explaining this Aayat, refers at one point inhis explanation to an interesting dialogue that took place between ImamZayn al Abidin (Alayhi Salam) during his captivity after Kerbala and alocal man from Shaam. This was at the time when the Imam with Bibi Zaynaband others had reached Shaam as captives and people had gathered on thestreets of Shaam to see them. At that time a local man approaches ImamZayn al Abidin (Alayhi Salam) and tells him that he thanks Allah that theygot killed and captured. At this point Imam Zayn al Abidin asked this manif he had read this verse from the Qur'an (...Qul laa asalukum 'alyhiajran illal mawaddata fil Qurbaa...). The man said that indeed he had readit. Imam Zayn al Abidin reminded the man that this Ayat referred to themwho were the Ahl al Bayt.

Ibn Kathir has given other references as part of his Tafsir onthis verse which indicates that this refers to the Ahl al Bayt (AlayhimuSalam).

Ibn 'Arabi (Allama Muhyiddin Ibn 'Arabi) in his "Tafsir al Quranal Karim" Vol.2, pp. 432-433 explains. When Rasul Allah (Salallahu Alayhiwa Aalihi wasallam) was asked: 'Ya Rasul Allah, which of your relatives are these making Waajib upon usto love them, He replied, "Ali and Fatema and al Hasan and al Husayn and children of both these."

Shaykh Muhammad Ali Taha al Ddart in his "Tafsir al Quran al Karimwa al A'arabuhu wa Bayanuhu" Vol.13 pp71-75, quotes other Sunni source fromal Tirmidhi confirming the validity of his explanation citing the event ofal Ghadir.

In the end, it is Only Allah Subhanahu wa ta 'aala who knows the Best.

Husein Khimjee.

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['Aalim Network QR] Tawalla and Tabarra Subject: ['Aalim Network QR] Tawalla and Tabarra Date: Sun, 13 Apr 1997 13:31:51 -0400 (EDT) From: Mustafa Rawji <[email protected]>

________________________________________________________________________| w w w |\| || || | || |\| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\| ( : / (_) / ( . |\| |\| || || | || |T | | || | |\| . _, _8 |_D_|| . _,_,_,_D_|| 4_|| q ]_o_7_o _|_c 4_|_|| _|,_p q |\| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\

Salamun alaykum,

The reply to the following question was kindly provided by MullaBashir.

Wasalaam,


*****************************************************************************

QUESTION:









In what ways can one express love for the Ahlul Bayt (as) and remainaloof from their enemies (Tawalla and Tabarra)? Are there certainguidelines in this regard? ANSWER:

Thank you very much for asking this important question.

It is incumbent upon us to base our opinion not on emotion but on reasonand to be guided in formulating the opinion by the Holy Qur'an and thetraditions of the Holy Ma'sumeen.

The Ayat-e-Muwadda in the Holy Qur'an clearly places an obligation uponall muslims to love the ahlul bayt. In Sura-tul-Shuraa (XLII), Allah(SWT) commands the Holy Prophet (SAWA) to deliver a certain message to themankind. In ayah 23 He says:

"Say (O Muhammad): I ask you of no reward except the muwaddah (love) of mynear relatives. Whosoever earns good, We give him more of good therein. Surely Allah is forgiving, grateful."

In "Suratul-Sabaa" (XXXIV) Ayah 47, Allah commands the Holy Prophet asfollows:

"Say: Whatever reward I might have asked of you is for your good. Myreward is the affair of Allah only."

Love for the Ahlul Bayt (A.S.) thus becomes mandatory for all Muslims asthe reward to the Holy Prophet for having given us the message of Allah. Without such love, the faith of a Muslim would be like having taken thebenefit of a service without having paid (ajr) remuneration for it.

The question which arises here is: What is this "love" that we arecommanded to show to Ahlul Bayt ?

It is reported in Al Kafi (Volume 2, page 74, Hadith No. 3) that ImamMuhammad Baqir (AS) addressing Jabir said:

"O Jabir, do you think that it is enough for anyone just to claim by histongue that he loves Ahlul Bayt? Does he, by such a claim, become ourShiah? Jabir, I swear by the Almighty that until a person fears Allah andobeys Him, he cannot claim to be our Shiah. He must have humility, bejust, fulfill his promises, engage as much as possible in the remembranceof Allah, fulfill his obligations of salah and fasting, show affection andsympathy and obedience to his parents, assist and be kind to hisneighbours, the poor, those in debt as well as show sympathy and affectionto the orphans. He must always be truthful. He should read and studyQur'an. There must never be any malice in his heart. Without thesequalities, he can not qualify to claim that he loves us or is our Shiah. O Jabir, it is not enough for any person only to say by word of mouth that

he loves Hadhrat Ali and the Ahlul Bayt. He must follow the 'seerah' (wayof life) of the Holy Prophet and the Ahlul Bayt and act according to thesunnah established by them. If he does not, then his claim of love forAhlul Bayt can never benefit him.

O Jabir, without 'ita'ah' (obedience and submission), nobody can attainproximity to Allah. We do not like them to claim to be our friends ifthey do not fulfil all the conditions. A sinful person is our enemy.Without good deeds and abstinence from sins, any claim of friendship to usis of no avail."

The same considerations as above would apply to the doctrine of tabarra. Tabarra is based on the Qur'anic precept that believers shoulddisassociate themselves from the evil doers. One who does tawalla will byvirtue of it disassociate himself from the evil doers. Both tawalla andtabarra have to be reflected in the way of life as obedience of the HolyProphet and his Ahlul Bayt. Repeated utterances of expressions of love orhate do not constitute tawalla or tabarra unless such repeated utterancesare intended as declaration of commitment.

A mere claim that we hate the enemies of Ahlul Bayt is not enough. Theremust be a complete disassociation with their 'seerah'. One cannot fulfilthe conditions of tabarra only by repeated curses if one's life isaccording to their seerah. The curses we utter must be regarded as solemnpledge by us never to enter into their ita'ah and commit the sins whichthey did.

We cannot escape the above obligation by the excuse that we do not hurtthe Ahlul Bayt by our sins not directed against Ahlul Bayt. In the lightof the above hadith of our fifth Imam, if our life is not in accordancewith the tenets of Islam as reiterated by the Holy Imam we do hurt theAhlul Bayt by insulting the great sacrifices they made to preserve thosetenets for us.

(For those who have the Gujerati or the Urdu version of the TaudhihulMasaail of Ayatullah Khui (R.A.) they will be able to refer to the aboveHadith towards the beginning. It is, in the Urdu version, under thesub-title "Ilme Deen ki Ahmiyyat" at pp 40-41)

If there is any supplementary question kindly submit it to the AlimNetwork.

With salaams and du'aas from a humble servant of Ahlul Bayt and theirfollowers, and with a request to be remembered by you in your prayers,

Bashir Rahim

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['Aalim Network QR] Salman al-Farsi (AS)- A Member of Ahlul-Bayt

Subject: ['Aalim Network QR] Salman al-Farsi (AS)- A Member of Ahlul-Bayt Date: Fri, 26 Sep 1997 10:24:59 -0400 (EDT) From: Mustafa Rawji <[email protected]>


Salaamun alaykum,

The reply to the following question was kindly provided by ShaykhRasheed.

Wasalaam,

Mustafa RawjiActing Modertor, 'Aalim Network

----------------------------------------------------------------------

QUESTION:









Assalaamu 'Alaykum,

When Prophet Muhammad (SA'AWAWS) said "Salman is of Ahlul-Bait" why don'twe count him as a member of Ahlul-Bayt, and what did the Prophet of ALLAH(SA'AWAWS) mean by saying Hadrath Salman (AS) is of Ahlul-Bayt? Was itmetaphorically?

Jazaak ALLAHU Khair

ANSWER:

The reference to Salman Farsi as a member of the Ahlul-Bayt is honorary.Salman Farsi's conversion to Islam left a great impression on the HolyProphet (S) and others. Throughout the years of the Holy Prophet's mission,Salman Farsi was one of the companions most dedicated in the service,defence and propagation of Islam. His service to the household of the HolyProphet and his sincere love for them earned him great respect from allquarters of the Ahlul-Bayt. Thus, as an honor for him, the Prophet (S)referred to him as one of the Ahlul-Bayt (AS). We pray that he will beraised in the honorable company of the ones he loved so dearly.

Was-Salaam,

Ali Rasheed

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['Aalim Network QR] Books on Ahlul Bayt(as) [Follow-up]

Subject: ['Aalim Network QR] Books on Ahlul Bayt(as) [Follow-up] Date: Tue, 30 Jun 1998 14:13:37 -0400 (EDT) From: Mustafa Rawji <[email protected]>

________________________________________________________________________| w w w |\| || || | || |\| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\| ( : / (_) / ( . |\| |\









| || || | || |T | | || | |\| . _, _8 |_D_|| . _,_,_,_D_|| 4_|| q ]_o_7_o _|_c 4_|_|| _|,_p q |\| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\

Salamun alaykum,

The reply to the follow-up questions below was kindly provided byBr. Shaun.

Wasalaam,


-------------------------------------------------------------------------

Assalaamu'alaykum,

I read the posting of this topic and found out it pretty interstingbecause I am also a new follower of Ahlul Bayt. I have a couple of followup questions regarding this:

------------------------

FOLLOW-UP QUESTION 1:

Regarding the incomplete translation and work by the Imam Ali Center ofIslamic Research, for juz. 1 and juz 30 that Br.Shaun Astarabadimentioned, was it tafseer Al Mizan (tafseer of Quran by late Tabatabai)that Br. Shaun actually meant? Or is it a different book?

ANSWER:

It is a different book, the current print is hard cover (blue) in threevolumes. It is by a community of scholars. This is lighter reading thanal-Mizan.

-------------------------

FOLLOW-UP QUESTION 2:

For the tafseer of Quran, which book do you think is best? Would yourecommend some of the tafseer of Quran books that you consider the best?

ANSWER:

In my opinion, and many others as well, Tafseer al-Mizan is one of thetop if not the best. Although I read the original (21 volume) Arabic,the content and coverage should be maintained in the translation. Theauthor presents in his commentary the various views around a verse andalso gives his opinion as to which is the most favorable and logicalwith support from other verses elsewhere in the Quran. Additionally,there are discussion sections, every so often, which deal with certainIslamic beliefs, which is unique to this tafseer even in Arabic. InEnglish only 8 volumes are available and they cover about the firsttwo/three Arabic volumes.

Furthermore, the author is a contemporary who only passed away duringthe last 20 years, so the work reflects the awareness of this scholarwhen it comes to the current state of science, technology and knowledge.Highly recommended!

Wassalam

Shaun

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['Aalim Network QR] Fateha for Ahlul Bayt (as) / Nazar

Subject: ['Aalim Network QR] Fateha for Ahlul Bayt (as) / Nazar Date: Fri, 10 Jul 1998 07:41:40 -0400 From: Mustafa Rawji <[email protected]>

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| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\

Salamun alaykum,

The reply to the following question was kindly provided by MullaAsghar.

Wasalaam,


-------------------------------------------------------------------------

QUESTION:

786.

Salaamalaikum,

Please can you tell me whether it is allowed to recite Sura-e-Fateha for Ahlul-Bayt in a manner similar to the Fatehas which are recited for deceased maumineen/mauminaat, i.e. after reciting Sura-e-Fateha for ordinary maumineen/mauminaat we say 'O Allah please give the sawab/hadiya of this fateha to X son of Y'. Please note the intention after the recitation, bearing in mind that the Ahl-e-Bait are not in need of our Fatehas, etc.

I have heard of situations where the Sura-e-Fateha is recited for nazar and people say, for example, 'O Abul Fadlil Abbas please accept our nazar'.

Wasalaam.

ANSWER:

Reciting Surah of Fateha, offering the whole recitation of the Holy Qur'an,praying 2 or more Rakaats for Masoomeen (AS) is permissible. Your Niyyatfor the purpose will suffice, but it has to be Qurbatan Ilallah.

The Ahlulbait (AS) pray for us in return.

Nazar can only be made in the name of Allah. It is a covenant with AllahAlmighty.

Asgharali M M Jaffer

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['Aalim Network QR] Fateha for Ahlul Bayt (as) / Nazar

Subject: ['Aalim Network QR] Fateha for Ahlul Bayt (as) / Nazar Date: Fri, 10 Jul 1998 07:41:40 -0400 From: Mustafa Rawji <[email protected]>


Salamun alaykum,

The reply to the following question was kindly provided by MullaAsghar.

Wasalaam,










-------------------------------------------------------------------------

QUESTION:

786.

Salaamalaikum,

Please can you tell me whether it is allowed to recite Sura-e-Fateha for Ahlul-Bayt in a manner similar to the Fatehas which are recited for deceased maumineen/mauminaat, i.e. after reciting Sura-e-Fateha for ordinary maumineen/mauminaat we say 'O Allah please give the sawab/hadiya of this fateha to X son of Y'. Please note the intention after the recitation, bearing in mind that the Ahl-e-Bait are not in need of our Fatehas, etc.

I have heard of situations where the Sura-e-Fateha is recited for nazar and people say, for example, 'O Abul Fadlil Abbas please accept our nazar'.

Wasalaam.

ANSWER:

Reciting Surah of Fateha, offering the whole recitation of the Holy Qur'an,praying 2 or more Rakaats for Masoomeen (AS) is permissible. Your Niyyatfor the purpose will suffice, but it has to be Qurbatan Ilallah.

The Ahlulbait (AS) pray for us in return.

Nazar can only be made in the name of Allah. It is a covenant with AllahAlmighty.

Asgharali M M Jaffer

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['Aalim Network QR] Extant written works from the Imams (as)

Subject: ['Aalim Network QR] Extant written works from the Imams (as) Date: Thu, 27 Nov 1997 19:36:18 -0500 From: "Akil M. Karim" <[email protected]>

________________________________________________________________________









| w w w |\| || || | || |\| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\| ( : / (_) / ( . |\| |\| || || | || |T | | || | |\| . _, _8 |_D_|| . _,_,_,_D_|| 4_|| q ]_o_7_o _|_c 4_|_|| _|,_p q |\| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\Salaamun 'Alaykum

The following question was kindly answered by Sayyid Muhammad Rizvi.

Fee Amaanillah,

Akil KarimModerator - 'Aalim Network

---------- Forwarded Message ----------

QUESTION:

I am curious as to what written works the Imams of the Ahl al-bayt (as)composed and, of them, which are extant. for example, I have heard thatImam Sadiq (as) wrote down a tafsir of the qur'an but that it was lost.

ANSWER:

I have not yet seen a list of the written works of all the Imams of AhlulBayt (a.s.). Doing research before answering the question would havefurther delayed the answer so I am writing what I can recollect from mypast readings.

The most famous are the following two works of Imam Zaynul 'Abidin (a.s.): 1. Risalatul Huquq. 2. Sahifa Sajjadiya.

As for other Imams, I cannot recall a book as such but there are manyletters or tracts written by Imams, specially 8th, 9th and 10th Imams, inthe various collections of hadith. There are also some books ASCRIBED tocertain Imams (e.g., the Tafsir of Imam Hasan al-'Askari) but the scholarsof hadith have doubts about their authenticity.

As for Imam 'Ali, most of what he wrote during his caliphate in forms ofletters and circulars have been preserved in the Nahjul Balagha. Thelongest document written by the Imam in Nahjul Balagha is the letter toMalik Ashtar in which he outlines the art of ruling and governing asociety. There is also a book written by Imam 'Ali known as Kitab ad-Diyaatdescribing various indemnities and penalties one has to pay in violation ofcertain laws of Islam. This book was with the later Imams (Imam as-Sadiqand Imam ar-Riza), and has been preserved in early collection of hadith,e.g., al-Kafi of Kulayni and at-Tahzib of Tusi.

More insha Allah when I get time in future.

Was-salaam,

Sayyid M. Rizvi

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['Aalim Network QR] Zaydis - An Ithna'ashari view Subject: ['Aalim Network QR] Zaydis - An Ithna'ashari view Date: Thu, 7 Aug 1997 23:19:05 +0100 (BST) From: [email protected] (Abbas Jaffer)

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| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\

Salamun Alaykum,


Regards,

Abbas JafferModerator - 'Aalim Network

----------------------------------------------------------------------------

QUESTION:

What is the Twelvers (Ithna-'Ashari) view of Imam Zayd and his followers, the Zaydis? From what I have read the first three Shi'a states were all Zaydi:Idrissid in Morocco; in Tabaristan, and Yemen (not to mention Hijaz). They claim to be the true followers of Ahlul Bayt. What is our response?

ANSWER:

1. Zayd bin 'Ali ash-Shahid:

Among the children of Imam 'Ali Zaynul 'Abidin (a.s.), after Muhammad al-Baqir, Zayd was the most outstanding and the most learned. Shaykh Mufid describes him as "a devout worshipper, pious, a jurist, God-fearing and brave."(al-Irshad, p. 403) It is worth mentioning that he is also the first narrator of the famousas-Sahifah as-Sajjãdiyya of Imam Zaynul 'Abidin (a.s.).

Zayd led an armed rebellion against the Marwanid (the Umayyid clan which came to power after Yazid) ruler, Hisham bin 'Abdul Malik; and was calling peopletowards "the accepted person from among the descendants of the Prophet". He led the uprising in Kufa but was killed on 2nd Safar in 120 A.H. at the age offorty-two by Yusuf bin 'Amr ath-Thaqafi (the Umayyid governor), his body was taken

out of the grave, put on a cross for four years, then it was burnt and his ashes werespread in the wind. (See al-Mufid, al-Irshad, p. 404; al-Mas'udi, Muruj adh-Dhahab;al-Qummi, Muntahal Amãl, p. 36).

Because of his jihad and his claim for the Ahlul Bayt, some Shi'as, however, thought that Zayd was claiming imamate for himself and therefore startedbelieving in him as the Imam.

The Ithna-'Ashari sources do not believe that Zayd claimed imamate for himself. For example, Shaykh Mufid, one of the earliest Shi'a theologians says, "However that was not his intention because he knew of the right of his brother,peace be on him, to the Imamate before him, and of his bequest of trusteeship (wasiyya) at his death to Abu 'Abd Allãh (i.e., Ja'far as-Sadiq), peace be on him." (al-Irshad, p. 404).

Even the way Imam Ja'far as-Sadiq (a.s.) reacted to Zayd's martyrdom shows the uprightness of the latter in his faith in the Imams of Ahlul Bayt. When Imamas-Sadiq was informed about Zayd's martyrdom, "he was very sad...and he set apart athousand dinars of his own money for the families of those of (Zayd's) followers whowere killed with him." (al-Irshad, p. 405) For other such narrations by Shaykh as-Saduq, see Muntahal Amãl, p. 36.

In conclusion, we can say that Zayd bin 'Ali was an outstanding Shi'a, amujãhid and a shahid who was loyal to the line of the Imams of Ahlul Bayt, including his own brother, Muhammad al-Baqir, and, his nephew, Ja'far as-Sadiq (a.s.). This leaves us with no choice but to reject the statement made by the late 'Allamah Tabãtabã'i that Zayd himself "considered the first two caliphs, Abu Bakr and Umar, as their Imams." (Shi'a Islam, p. 77)

2. The Zaydiyya Sect:

Among the three sub-sects of the Zaydiyya, al-Jãrudiyya is extinct. Theother two sub-sects, the Sulaymãniyya and the Batariyya, cannot be technically considered as "Shi'a". Both believe that the Prophet did not appoint anyone as

his successor; both believe in the caliphate of Abu Bakr and 'Umar but not in the caliphate of 'Uthman; they do not believe in the infallibility of the Imams; they believe that it is possible to have two imams at the same time but intwo different regions.

According to the Zaydiyya, any descendant of the Prophet (i.e., a sayyid)who is a jurist (faqih, mujtahid), pious, courageous, and calls people towards Allãh by the "sword" (i.e., jihad) can be the imam. (On this account, the late Ayatullah al-Khumayni was definitely fulfilling all these requirements for the imamate of the Zaydis! I wonder what the Yemeni Zaydis have to say about this? But, on the other hand, they might say that this would apply to the Zaydisin Iran only!!)

All historians of religion, Shi'ahs and Sunnis, say that the Zaydis followthe Mu'tazila school in their beliefs, and the Hanafi school in their laws. As such, the Zaydis are more closer to the Sunnis than the Shi'as. (For details, see S.S. Akhtar Rizvi, "Shi'a Sects" published in The Light, and also reprinted in The Right Path [Toronto] in 1995).

3. Zaydi States:

It is true that one of the earliest states founded by the descendants ofImam 'Ali (a.s.) was a Zaydi state, but it was not necessarily a Shi'a state for the reasons mentioned above. Nãsir al-Utrush, a descendant of the brother of Zayd ash-Shahid, arose in Khurasan. After being pursued by the 'Abbasids, he fled to Mazandaran (Tabaristan) whose people had not yet accepted Islam. "

After thirteen years of missionary activity in that region he brought alarge number of people into the Zaydi branch of Islam. Then in the year 301/913 with their aid he conquered the region of Mazandaran, becoming himself Imam." (Tabãtabã'i, Shi'a Islam, p. 77) The Zaydi rule in Tabaristan continued until 1126 C.E.The Idrisi dynasty (from 788-985 C.E.) in Morocco was not a Zaydi dynasty.It was founded by Idris bin 'Abdullah, a great-grandson of Imam Hasan bin 'Ali (a.s.).

4. What is our response?

Since the Zaydiyya believe in the caliphate of Abu Bakr and 'Umar, ourresponse and arguments with them should not be any different from our arguments for the Sunnis.

Sayyid Muhammad Rizvi

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['Aalim Network QR] Zaydis - An Ithna'ashari view Subject: ['Aalim Network QR] Zaydis - An Ithna'ashari view Date: Thu, 7 Aug 1997 23:19:05 +0100 (BST) From: [email protected] (Abbas Jaffer)










| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\

Salamun Alaykum,


Regards,

Abbas JafferModerator - 'Aalim Network

----------------------------------------------------------------------------

QUESTION:

What is the Twelvers (Ithna-'Ashari) view of Imam Zayd and his followers, the Zaydis? From what I have read the first three Shi'a states were all Zaydi:Idrissid in Morocco; in Tabaristan, and Yemen (not to mention Hijaz). They claim to be the true followers of Ahlul Bayt. What is our response?

ANSWER:

1. Zayd bin 'Ali ash-Shahid:

Among the children of Imam 'Ali Zaynul 'Abidin (a.s.), after Muhammad al-Baqir, Zayd was the most outstanding and the most learned. Shaykh Mufid describes him as "a devout worshipper, pious, a jurist, God-fearing and brave."(al-Irshad, p. 403) It is worth mentioning that he is also the first narrator of the famousas-Sahifah as-Sajjãdiyya of Imam Zaynul 'Abidin (a.s.).

Zayd led an armed rebellion against the Marwanid (the Umayyid clan which came to power after Yazid) ruler, Hisham bin 'Abdul Malik; and was calling peopletowards "the accepted person from among the descendants of the Prophet". He led the uprising in Kufa but was killed on 2nd Safar in 120 A.H. at the age offorty-two by Yusuf bin 'Amr ath-Thaqafi (the Umayyid governor), his body was taken

out of the grave, put on a cross for four years, then it was burnt and his ashes werespread in the wind. (See al-Mufid, al-Irshad, p. 404; al-Mas'udi, Muruj adh-Dhahab;al-Qummi, Muntahal Amãl, p. 36).

Because of his jihad and his claim for the Ahlul Bayt, some Shi'as, however, thought that Zayd was claiming imamate for himself and therefore startedbelieving in him as the Imam.

The Ithna-'Ashari sources do not believe that Zayd claimed imamate for himself. For example, Shaykh Mufid, one of the earliest Shi'a theologians says, "However that was not his intention because he knew of the right of his brother,peace be on him, to the Imamate before him, and of his bequest of trusteeship (wasiyya) at his death to Abu 'Abd Allãh (i.e., Ja'far as-Sadiq), peace be on him." (al-Irshad, p. 404).

Even the way Imam Ja'far as-Sadiq (a.s.) reacted to Zayd's martyrdom shows the uprightness of the latter in his faith in the Imams of Ahlul Bayt. When Imamas-Sadiq was informed about Zayd's martyrdom, "he was very sad...and he set apart athousand dinars of his own money for the families of those of (Zayd's) followers whowere killed with him." (al-Irshad, p. 405) For other such narrations by Shaykh as-Saduq, see Muntahal Amãl, p. 36.

In conclusion, we can say that Zayd bin 'Ali was an outstanding Shi'a, amujãhid and a shahid who was loyal to the line of the Imams of Ahlul Bayt, including his own brother, Muhammad al-Baqir, and, his nephew, Ja'far as-Sadiq (a.s.). This leaves us with no choice but to reject the statement made by the late 'Allamah Tabãtabã'i that Zayd himself "considered the first two caliphs, Abu Bakr and Umar, as their Imams." (Shi'a Islam, p. 77)

2. The Zaydiyya Sect:

Among the three sub-sects of the Zaydiyya, al-Jãrudiyya is extinct. Theother two sub-sects, the Sulaymãniyya and the Batariyya, cannot be technically considered as "Shi'a". Both believe that the Prophet did not appoint anyone as

his successor; both believe in the caliphate of Abu Bakr and 'Umar but not in the caliphate of 'Uthman; they do not believe in the infallibility of the Imams; they believe that it is possible to have two imams at the same time but intwo different regions.

According to the Zaydiyya, any descendant of the Prophet (i.e., a sayyid)who is a jurist (faqih, mujtahid), pious, courageous, and calls people towards Allãh by the "sword" (i.e., jihad) can be the imam. (On this account, the late Ayatullah al-Khumayni was definitely fulfilling all these requirements for the imamate of the Zaydis! I wonder what the Yemeni Zaydis have to say about this? But, on the other hand, they might say that this would apply to the Zaydisin Iran only!!)

All historians of religion, Shi'ahs and Sunnis, say that the Zaydis followthe Mu'tazila school in their beliefs, and the Hanafi school in their laws. As such, the Zaydis are more closer to the Sunnis than the Shi'as. (For details, see S.S. Akhtar Rizvi, "Shi'a Sects" published in The Light, and also reprinted in The Right Path [Toronto] in 1995).

3. Zaydi States:

It is true that one of the earliest states founded by the descendants ofImam 'Ali (a.s.) was a Zaydi state, but it was not necessarily a Shi'a state for the reasons mentioned above. Nãsir al-Utrush, a descendant of the brother of Zayd ash-Shahid, arose in Khurasan. After being pursued by the 'Abbasids, he fled to Mazandaran (Tabaristan) whose people had not yet accepted Islam. "

After thirteen years of missionary activity in that region he brought alarge number of people into the Zaydi branch of Islam. Then in the year 301/913 with their aid he conquered the region of Mazandaran, becoming himself Imam." (Tabãtabã'i, Shi'a Islam, p. 77) The Zaydi rule in Tabaristan continued until 1126 C.E.The Idrisi dynasty (from 788-985 C.E.) in Morocco was not a Zaydi dynasty.It was founded by Idris bin 'Abdullah, a great-grandson of Imam Hasan bin 'Ali (a.s.).

4. What is our response?

Since the Zaydiyya believe in the caliphate of Abu Bakr and 'Umar, ourresponse and arguments with them should not be any different from our arguments for the Sunnis.

Sayyid Muhammad Rizvi

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['Aalim Network QR] Halloween Subject: ['Aalim Network QR] Halloween Date: Mon, 9 Nov 1998 13:21:53 -0500 From: "Akil Karim" <[email protected]> Importance: Normal










| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\Salaamun 'Alaykum

The following question was kindly answered by Shaykh Hasnain.

Fee Amaanillah,

Akil KarimModerator - 'Aalim Network

----- Forwarded Message -----

QUESTION:

Is it Haram for our children to dress up in costumes and partake in trick ortreating on Halloween if the intent is harmless fun and to get candy?

ANSWER:

Please note that only those things are Haram which are either clearlyindicated as forbidden in the Qur'an and Hadith (e.g. lying, cheating,dealing in usury, backbiting, etc), or which can be classified under certainprinciples which cause them to become haram (e.g if the harm is more thanthe benefit, if it takes you away from Allah, etc). The application of suchprinciples is done by the learned mujtahidun (juri-consults) who look at aparticular issue from all aspects and decide whether it can be consideredHaram or not.

Coming to your question whether we can allow children to dress up incostumes and partake in trick or treating on Halloween even if the niyyah is to derive fun and gather candies, I would say that it is SURELY WRONG. Several reasons can be cited, three of which are:

1)It is believed that the ritual of Halloween was started bysatan-worshippers and adapted by some Christians. Participating in a ritual associated with satan worshippers is abominable and unIslamic. The Holy

Prophet (s) was always concerned about Muslims having their own identity in their appearance and practices-- different from pagans, Christians and Jews. The Noble Prophet abhorred following the ways of non-Muslims.

2)Islam is a complete way of life. God perfected it in the final days of theHoly Prophet (Qur'an 5:3). We do not need to copy the ways of satanworshippers and Christians to have fun. Alhamdu lil.. the followers of theAhlul Bayt (a) have many happy occasions to celebrate and make theirchildren happy.

3) Muslims are a minority in North America and Europe. If we are not firm inestablishing and holding to our values, then God-forbid a time may come thatour children would melt in "the American melting pot" such that it will bedifficult to differentiate between Muslim and non-Muslim children.

God knows the best.

Hasnain KassamaliHumble servant of the Ahlul Bayt (a).

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['Aalim Network QR] Platonic Dating Subject: ['Aalim Network QR] Platonic Dating Date: Thu, 2 May 1996 13:34:36 +0100 From: [email protected] (Ummulbanin) Aalim: Bashir Rahim










| (_): / (_): . : / (_S (_S / |\| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\Assalamu AlaykumThe following question was kindly answered by Mulla Bashir Rahim

SalaamsUmmulbanin Merali****************************************************************************

Question: There is a girl who really likes me and wants to go out on datewith her, and I'm really good friends with her, almost best friends, so ifI said no, I would be abandoning our friendship. Would it be all right togo on a date, without doing anything haram i.e., kissing, etc?

ANSWER: This question raises important issues which, I expect, will interesta large number of our youths.

Allow me first of all to quote some relevant passages from the Englishtranslation of the Taudhiul Mas'eel of Ayatullah al Fuqaha Seestani.In masallaah 2443 (p.450) it is stated as follows:

To look at the body of a woman who would not care for hijaab, even if shewere advised, is not haraam, provided that it does not lead to sinful act orsexual pleasure, and excitement, nor it is with that intention; and in thisrule, there is no distinction between a Muslim and a non-Muslim woman; andalso between those parts, like their faces, their hands which they normallydo not cover, and other parts of their bodies.

It will be observed that the above rule is subject to the importantcondition that the looking must NOT be for sexual excitement. Pleasurewould, even platonic, has a tendency of leading to sexual excitement.

A friendship with a young lady must be distinguished from "dating" as thatterm is generally understood in the Western culture. Firstly it implies thatthe parties concerned might be alone (unchaperoned) in an enclosed placelike a room or a car. Secondly it could lead to some form of innocent

physical contact. These are not permitted save in very exceptionalcircumstances, and definitely not in furtherance of any friendship or as ademonstration of any platonic relation.

Alhamdulillah, Islam has a solution. The parties can contract mut'ah theterms of which would specify that the object is to create mahrimiyyat infurtherance of the friendship but excluding, if the parties so wish, anycarnal physical contact.

I trust I have adequately dealt with the question but if there are anyfurther questions please do not hesitate to forward them through the usualchannels.

May Allah in His infinite Mercy always protect us from sins.

With salaams and du'aas from an humble servant of Ahlul Bayt and theirfollowers,

Bashir Rahim.

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['Aalim Network QR] Platonic Dating Subject: ['Aalim Network QR] Platonic Dating Date: Thu, 2 May 1996 13:34:36 +0100 From: [email protected] (Ummulbanin) Aalim: Bashir Rahim

________________________________________________________________________| w w w |\| || || | || |\| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\| ( : / (_) / ( . |\| |\| || || | || |T | | || | |\| . _, _8 |_D_|| . _,_,_,_D_|| 4_|| q ]_o_7_o _|_c 4_|_|| _|,_p q |\| (_): / (_): . : / (_S (_S / |\









| |\| In the Name of Allah, the Compassionate, the All-Merciful |\| Greeting of Allah be upon Muhammad and the pure members of his House |\|_______________________________________________________________________|\Assalamu AlaykumThe following question was kindly answered by Mulla Bashir Rahim

SalaamsUmmulbanin Merali****************************************************************************

Question: There is a girl who really likes me and wants to go out on datewith her, and I'm really good friends with her, almost best friends, so ifI said no, I would be abandoning our friendship. Would it be all right togo on a date, without doing anything haram i.e., kissing, etc?

ANSWER: This question raises important issues which, I expect, will interesta large number of our youths.

Allow me first of all to quote some relevant passages from the Englishtranslation of the Taudhiul Mas'eel of Ayatullah al Fuqaha Seestani.In masallaah 2443 (p.450) it is stated as follows:

To look at the body of a woman who would not care for hijaab, even if shewere advised, is not haraam, provided that it does not lead to sinful act orsexual pleasure, and excitement, nor it is with that intention; and in thisrule, there is no distinction between a Muslim and a non-Muslim woman; andalso between those parts, like their faces, their hands which they normallydo not cover, and other parts of their bodies.

It will be observed that the above rule is subject to the importantcondition that the looking must NOT be for sexual excitement. Pleasurewould, even platonic, has a tendency of leading to sexual excitement.

A friendship with a young lady must be distinguished from "dating" as thatterm is generally understood in the Western culture. Firstly it implies thatthe parties concerned might be alone (unchaperoned) in an enclosed placelike a room or a car. Secondly it could lead to some form of innocentphysical contact. These are not permitted save in very exceptional

circumstances, and definitely not in furtherance of any friendship or as ademonstration of any platonic relation.

Alhamdulillah, Islam has a solution. The parties can contract mut'ah theterms of which would specify that the object is to create mahrimiyyat infurtherance of the friendship but excluding, if the parties so wish, any carnal physical contact.

I trust I have adequately dealt with the question but if there are anyfurther questions please do not hesitate to forward them through the usual channels.

May Allah in His infinite Mercy always protect us from sins.

With salaams and du'aas from an humble servant of Ahlul Bayt and theirfollowers,

Bashir Rahim.

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